| 137. P. 3-16; Beckwith R. T. Daniel 9 and the Date of Messiah " s Coming in Essene, Hellenistic, Pharisaic, Zealot and Early Christian Computation//Revue de Qumrân. 1981. Vol. 40. P. 521-542; Kvanvig H. S. An Akkadian Vision as Background for Daniel 7?//Studia Theologica. 1981. Vol. 35. P. 85-89; idem. Throne Visions and Monsters: The Encounter between Danielic and Enochic Traditions//ZAW. 2005. Bd. 117. N 2. S. 249-272; Milik J. T. Daniel et Susanne а Qumrân?//De la Tôrah au Messie: Études d " exégèse et d " herméneutique bibliques offertes à H. Cazelles. P., 1981; Nickelsburg G. Jewish Literature between the Bible and the Mishnah. Phil., 1981; The Old Testament Pseudepigrapha. Vol. 1: Apocalyptic literature and testaments/Ed. J. H. Charlesworth. L., 1983; Lindars B. Jesus, Son of Man: A Fresh Examination of the Son of Man Sayings in the Gospels in the Light of Recent Research. L., 1983; Beale G. K. The Influence of Daniel upon the Structure and Theology of John " s Apocalypse//JETS. 1984. Vol. 27. P. 413-423; Engel H. Die Susanna-Erzählung: Einl., Übers. und Komment. z. Septuaginta-Text u. z. Theodotion Bearb. Freiburg (Schweiz), 1985; Satran D. Early Jewish and Christian Interpretation of the Fourth Chapter of the Book of Daniel: Diss. Jerusalem, 1985; Trever J. C. The book of Daniel and the origin of the Qumran Community//BiblArch. 1985. Vol. 48. P. 89-102; Bodenmann R. Naissance d " une exégèse: Daniel dans l " Église ancienne des trois premiers siècles. Tüb., 1986; Doran R. The Additions to Daniel//Early Judaism and its Modern Interpreters/Ed. R. A. Kraft, G. W. E. Nickelsburg. Phil.; Atlanta, 1986. P. 299-302; Goldingay J. Daniel. Dallas (Tex.), 1989. (WBC; 30); Hare D. R. A. The Son of Man Tradition. Minneapolis, 1990; Угаритский эпос: Введ., пер. с угарит. и коммент.: И. Ш. Шифман. М., 1993; Yarbro Collins A. The Influence of Daniel on the NT// Collins J. J. A Commentary on the Book of Daniel. 1993. P. 90-112; The Book of Daniel in the Light of New Findings/Ed. |
| If persons showed sufficient interest, Fr. Daniel was not shy about having his missionaries broach major questions quickly. Even in the first conversation, they might ask nominal Orthodox if they wanted to repent, go to confession, and start receiving Communion. On the other side of things, they would ask the unbaptized fairly quickly if they would like to be baptized. Of course, not all people proved receptive to being engaged so rapidly, and Fr. Daniel noted that secular people, in particular, tended to need a more “unhurried” pace. 19 Out of genuine concern for such people, Fr. Daniel urged accommodation and longer-term dialogue. If someone showed interest, he was not to be neglected or rejected. Early on, Fr. Daniel and his lay missionaries often engaged in quite polemical and apologetic speech, as is typified in his book A Protestant’s Walk Through an Orthodox Church . 20 However, later in his career, Fr. Daniel recognized that frequently one need not be polemical and raise and dispatch objections to Orthodoxy when dealing with the non-Orthodox. Often times, simply telling people what Orthodox Christianity actually is on its own terms proved to be enough. 21 For Fr. Daniel, missions was not the work of an elect few, but the work of a whole community. Thus, it was not enough to have people go out and preach, but the local church had to have internal organelles geared toward the reception of those who had been reached. To this end, Fr. Daniel used catechism classes to prepare interested persons for baptism or reconciliation to the Church. In addition to completing catechism, he also required potential converts to read through all four Gospels and the Acts of the Apostles on their own before he would receive them into the Church. Obviously, going through this process indicates a great deal of commitment, and that is precisely what Fr. Daniel sought in converts. 22 Baptism was not the end of the process of conversion for Fr. Daniel. After reception into the Church, there was an expectation that the new Christian would “enter into the life of the Church” by “studying Holy Scripture.” 23 To this end, Fr. Daniel led a weekly Scripture class at his parish. He also, perhaps more significantly, organized his people into “Gospel circles.” These “Gospel circles” were groups of lay people who met regularly to study the Gospels together. 24 Fr. Daniel clearly viewed active engagement with the Scriptures as essential both to the health of the local parish and to its missionary life. |
| 13–17); 2. о композиции канонических посланий Василия в. (SS. 18–24); 3-й отдел дает сравнение приписываемых антиохийскому собору канонов с канонами Василия в. (SS. 24–32); в 4-м (SS. 32–56) – идет речь о развитии системы степеней покаяния. III-я глава (SS. 56–179) посвящена вопросу о послании антиохийского собора, в частности: 1. о его надписании и приветствии (SS. 56–67); 2. об участниках собора (SS. 67–98): 3. о положении (Die Zustnde) и событиях в Антиохии по посланию (SS. 98–120); 4. об исповедании веры (символе) собора (SS. 120–151); 5. об осуждении (трех) епископов (SS. 151–165); 6. о «великом и священном соборе в Анкире» (SS. 165–176); 7-й отдел (SS. 176–179) дает заключение главы, Zusammenfassender Schluss. – IV-я глава (SS. 180–217) представляет собою «Очерк истории никейского собора»; в частности же ее 1-й отдел (SS. 180–191) описывает «церковное положение в Антиохии до и после никейского собора»; 2-й (SS. 191–201) – церковную политику Константина в. и 3-й (SS. 201–217) – самый «собор никейский». – V-я глава (SS. 218–224) содержит Zusammenfassendes к хронологии антиохийского собора. В дальнейшем я цитирую книгу Э. Зееберга по этим главам и их отделам, а, где требуется, конечно, и по страницам. I. F. Nau отрицал ли подлинность новооткрытых послания и канонов антиохийского собора? Положение 16-и канонов собора в Codex Parisinus Syr. 62. Каноны и «послание из Италии». Восточное происхождение канонов. Какому антиохийскому собору писали италийкие епископы? Не случайно ли попали 16 канонов в италийское послание? Значение новооткрытых канонов для истории церковной дисциплины. Принадлежность их антиохийскому собору 324 года; отношение к канонам Василия в.. Степени покаяния по антиохийским канонам, как возможное возражение против их подлинности. Недостаточность решения этого возражения у Зееберга. Отсутствие степеней покаяния в правилах антиохийского посленикейского собора объясняется их содержанием. По поводу «Einleitung» замечу, что отсюда я впервые узнал, что сторону Швартца принял О. |
| On 13 1995 Daniel was ordained to the office of a deacon by Right Reverend Evgeny Bishop Vereysky. The office was performed in the Church of the Assumption of Virgin Mary in Gonchary (Bulgarian town house). He stayed there until January 2001 when he was ordained to the ministry. On 14 June that year Daniel graduated from Moscow Theological Seminary and entered the Extramural Department of Moscow Theological Academy. His record of service is strikingly extensive and diversified. Father Daniel officiated in the Church of St Peter-and-Paul in Yasenevo (Moscow), was secretary of Missionary Education Center “Hexameron”, worker of a rehabilitation center for victims of totalitarian cults and false religious movements in the name of St John of Kronstadt. The future priest authored the book entitled “Chronicle of the Beginning” (M., 1999), edited collected papers “Hexameron versus Evolution” (M., 200) and almanac “Divine Revelation and modern science”. He published more than a dozen articles of creative and anti-sectarian orientation. Father Daniel taught religion to senior school students of Orthodox Classical Gymnasium in Yasenevo from September 1995, and led, with the blessing of the Holy Patriarch, missionary Bible discussions for victims of sectarian and occultist activities in Krutitsky Patriarch’s House from August 1996. From 1997, Father Daniel led Thursday afternoon Bible discussions (commented recitals) in Krutitsky House. On 24 May 2000, the Department of religious education and catechization granted priest Daniel Sysoev with a letter of commendation for his active teaching and catechization practices. Priesthood In January 2001 Daniel Sysoev was ordained to the ministry and made clergyman of the St Peter-and-Paul’s Church in Yasenevo under hegemon-abbot Melchizedek (Artyukhin). His second daughter, Dorothea, was born that year. Between 2004 and 2009 father Daniel did a great deal of traveling and teacing: he taught at Perervinskaya Orthodox Theological Seminary in Perervinsky St Nicholas Monastery – first liturgics and then missiology; and he visited (outside a mission team) many eparchies in Russia and elsewhere (including two visits in Macedonia in 2007 and 2008). Father Daniel was invited by the Moslem party to assist in two public debates on “The Bible and the Koran as Divine Revelation” (December 2006) and “The Conception of God” (February 2007). |
| 102 Иоасаф Колдычевский известен своим усердием в устроении каменной церкви в Лукиановой пустыне, Владимирской губернии (1707 г.). Истор. Иер. Росс. V, 28. Из письма св. Димитрия видно, что он за какие-то дела был судим: но Святитель с упованием смотрел на его судьбу вечную: «аще и в удержании негде душа преставльшагося на время обретается за все прегрешения (без коих никтоже): но сокровище церковное, молитвы, глаголю, о преставльшихся выну творимыя, не скупо, искупит сильно от долгов его». Остальн. Соч. св. Димитрия 1827. стр, 143. 103 Остальные Соч. св. Димитрия Ч. I. стр. 33., где помещено благодарственное письмо его Царице за один из таких даров. 116 Письмо 28, пис. в июне 1704. Здъсь между прочим сказано: «студент школ Ростовских, Василий, не много поучився, грядет к вашей милости на вакацию». 118 Письмо 16. В заключении сего письма Святитель пишет: «аз грешный вашими молитвами жив по августа четвертое число», без сомнения того же 1704 года. 124 Они заимствованы, вероятно, из первых томов Acta SS. Bollandi, которые были в руках св. Димитрия. Поскольку сии сказания принадлежат к древним временам Церкви, когда в Риме сохранялось православие, и представляют жизнь и подвиги святых первых четырех веков: то Святитель не находил никакого затруднения внести их в свои четьи-минеи. Притом же и некоторые древние греческие сказания дошли до нас только в латинском переводе. Так помещенное под 3 числом июня страдание и житие священномученика Лукиана есть перевод повествования латинского, составленного Епископом Одоном (Act. SS. iannuar. d. 8); 4 июня страдание мученика Конкордия (Act. SS. d. 1), Фронтасия (Act. SS. iannuar. d. 2); 7 июня страдание св. священномученика Маркелла, папы римского (Act. SS. iannuar. d. 16); 10 июня житие Вассиана, Епископа Лавдийского (Act. SS. iannuar. d. 19); июня 20 житие Левкия исповедника (Act. SS. iannuar. d. 11. p. 668); июня 21, житие пр. Юлия и Юлиана (Act. SS. iannuar. 31. р. 1100); июля 1, страдание отрока Потита (Act. SS. iannuar. 13. р. 753); июля 13, житие Юлиана Кеноманийского (Act. SS. d. 27. р. 767); июля 29, страдание священномученика Валентина (Act. SS. februar. d. 14. p. 754); июля 30, страдание Полпхрония (Act. SS. februar. d. 17. p. 5); августа 17, страдание Патрокла (Act. SS. iannuar. d. 21. p. 343); августа 18, страдание священномученика Юлиана (Act. SS. febr. d. 8. p. 158). |
| Father Daniel periodically appeared in TV- and radio programs. From 2006 Father Daniel led regular afternoon Bible studies (commented Bible recitals) in the Church of St Thomas the Apostle in Kantemirovskaya street. He began with a chapter of the Old Testament, explaining almost every verse from interpretations of St John Chrysostom and the Holy Fathers. Then a chapter or a fragment of the New Testament was recited, also commented by father Daniel. In 2007 Reverend Father Daniil Sysoev led a missionary group visiting baptismal villages in Tatarstan. Father Daniel primarily saw his missionary work as Christian message. His Liturgy always included a sermon, a word in prayer in funeral service and on any other occasion. In 2008 a summer missionary trip to Kyrghyz Republic was organized with active contribution from father Daniel: he led discussions in local Orthodox parishes, talked to local residents, and baptized some citizens. One part of the missionary group visited a Moslem region near Osh town. And in 2009 the missionary group visited Zainsk district center in Tatarstan. That year Daniil Sysoev repeatedly reported being threatened for his opinions of Islam. Martyrdom in Christ That morning father Daniel recited liturgy in the Church of St Thomas the Apostle in Kantemirovskaya Street, and made his communion. Then he baptized an infant and administered the sacrament to a man previously leaving Orthodox faith for occultism. Several hours later father Daniel led a Bible discussion and then conversed with all comers till late at night. Then the masked murderer burst into the church, shooting and shouting: “Where is Sysoev?” Father stepped intrepidly from behind the altar and was mortally wounded. He died still unconscious several hours later. Father Daniel often reported threats leveled at him by Moslems. Yet he considered preaching Christ as his most important mission. He was murdered in ministry, after receiving a confession, in his tippet with the cross. The funeral service in the orphaned church on Friday night 20 November 2009 was attended by Daniil Sysoev’s friends and family, missionary school pupils and local residents. |
| We know that the selfless life and death of father Daniel is a great seed planted into fertile soil to yield fruit. Prayerful intercession before this coffin should make us ordained to holy order reflect seriously on the sense and nature of preaching in modern world, and the importance of preaching the Divine cause so as to reach the heart and mind of the audience; so that the days of our earthly life were not spent for nothing, in spiritual idleness and laziness. We believe that the Lord will take the soul of His servant in His heavenly abodes. For he kept his faith in death even. Let us pray in our hearts for the memory of the murdered servant of God priest Daniil. † Cyril Patriarch of Moscow and All Russia Books published by father Daniel Witness for the doctrine of Divine Creation Chronicle of the Beginning – M.: Sretensky Monastery Publishing, 1999. – 2 nd ed. – M.: “Axios” Publishers, 2003. “No one but God” or how long was the day of creation? – M.: St. John of Kronstandt Counseling Center Publishing, 2003. Fundamentals of Orthodox Christianity Why are you not baptized yet? – M.: “Danilovsky blagovestnik” Publishing, 2004; 2 nd ed. – M.: Prophet Daniel Church in Kantemirovskaya Publishing, 2008. Why attend church every Sunday? – M.: Prophet Daniel Church in Kantemirovskaya Publishing, 2007, 2008. Marry a nonbeliever? – M.: Prophet Daniel Church in Kantemirovskaya Publishing, 2007. Discussing the “Song of Songs”. – M.: Prophet Daniel Church in Kantemirovskaya Publishing, 2008. How often shall you receive communion? – M.: Prophet Daniel Church in Kantemirovskaya Publishing, 2009. Instructions for immortals, or What shall you do if you die all the same … – M.: Prophet Daniel Church in Kantemirovskaya Publishing, 2009. Polemics with adherents of different creed Anthropology of Seventh-Day Adventists and Jehovah’s Witnesses. – “Russkii Khronograf” Publishing, “Hexameron” Missionary Education Centre, 2002. A Protestant’s Stroll in an Orthodox Church. 2001; St. John of Kronstandt Counseling Center Publishing, 2003. |
| Ann. Bert. 1964 – Annales de Saint-Bertin/F. Grat, J. Vielliard, S. Clémencet. Paris, 1964. Ann. Bert. 1991 – The Annals of St. Bertin/Transl. J. L. Nelson. Manchester, 1991. Ann. cap. Crac. 1872 – Rocznik kapitulny Krakówski/A. Bielowski//MPH. 1872. T. 2. Ann. Cap. crac. 1978 – Rocznik kapituy Krakówskiej/Z. Kozlowska-Budkowa 7/MPH NS. Warszawa, 1978. T. 5. Ann. Disib. – Annales sancti Disibodi/G. Waitz//MGH SS. 1861. T. 17. Ann. Gradic. – Annales Gradicenses/W. Wattenbach//MGH SS. 1861. T. 17. Ann. Hild. 1878 – Annales Hildesheimenses/G. Waitz. Hannover, 1878 (MGH SS rer. Germ. [T. 8]). Ann. Hild. 1941 – Die Jbb. von Hildesheim/Übers. von E. Winkelmann, neu bearb. von W. Wattenbach. 3. Aufl. Leipzig, 1941 (GDV. Bd. 53). Ann. Magd. 1859 – Annales Magdeburgenses/G. H. Pertz//MGH SS. 1859. T. 16. Ann. Magd. 1941 – Die Jbb. von Magdeburg (Chronographus Saxo)/Übers. von E. Winkelmann, neu bearb. von W. Wattenbach. 3. Aufl. Leipzig, 1941 (GDV. Bd. 63). Ann. Ottenb. – Annales Ottenburani/G. H. Pertz//MGH SS. 1844. T. 5. Ann. Palid. – Annales Palidenses/G. H. Pertz ll MGH SS. 1859. T. 16. Ann. Pegav. – Annales Pegavienses et Bosovienses/G. H. Pertz//MGH SS. 1859. T. 16. Ann. Quedl. 1839 – Annales Quedlinburgenses/G. H. Pertz//MGH SS. 1839. T. 3. Ann. Quedl. 1941 – Die Jbb. von Quedlinburg/Übers. von E. Winkelmann. Berlin, 1941. 3. Aufl. (GDV. Bd. 36). Ann. Quedl. 2004 – Die Annales Quedlinburgenses/M. Giese. Hannover, 2004 (MGH SS rer. Germ. T. 72). Ann. Saxo 1844 – Annalista Saxo/G. Waitz//MGH SS. 1844. T. 6. Ann. Saxo 1941 – Der sächsische Annalist/Übers. E. Winkelmann, neu bearb. von W. Wattenbach. Leipzig, 1941 (GDV. Bd. 54). Ann. Saxo 2006 – Die Reichschronik des Annalista Saxo/K. Nass. Hannover, 2006 (MGH SS. T. 37). Ann. Vindoc. – Annales Vindocinenses/L. Halphen//Recueil d’annales angevines et vendomaises. Paris, 1903 (СТЕН. T. 37). Annolied 1895 – Das Annolied/M. Roediger//MGH SS vem. 1895. T. 1/2. Annolied 1946 – Das Annolied, hg. von M. Opitz, 1639. Diplomatischer Abdruck/W. Bulst. Heidelberg, 1946. |
| Daniel loved stories of holy men, and painting. The latter was quite natural for an artist’s son. He painted wonderful lands of mountains and waterfalls, and villages at the foot of a hill. There were many (five and more) churches in the villages, and beasts in the woods. And the sky of incredible radiance! Studies came easily to him, and he read much. His school years also involved a confession of faith. When he fell ill one day, his teachers came to see him. His mother led the surprise party in. But, instead of greeting them, the visitors expressed irritation at the “home icon-screen”. This was followed by official reforming at school. First, they resorted to persuasion hoping for a “sobering effect”. Daniel went through the public disgrace with fortitude, declaring before the class: “Yes, I do attend the church, I believe in God and I know the prayers”. This is how he confessed his faith even as a first grader. Theological Seminary and Academy in Moscow On leaving school in 1991, Daniel entered Moscow Theological Seminary. He was an extremely penurious student. His parents could not weed him. Luckily, he solved the problem by using his encyclopedic knowledge to coach slow students. He was reading excessively. Nothing could divert him from theological knowledge that brought man to God as he believed. In the depths of the library, he dug out almost forgotten books. He did a lot of translating. He was deeply convinced that Orthodoxy alone holds the salutary truth. As a Seminary student, Daniel did his work of penance as a chorister and preceptor of Cantor school choir. On 19 December 1994, Right Reverend Rostislav (Devyatov), Bishop of Magadan and Chukotka, made Daniel Sysoev a reader. That September Daniel Sysoev met Yulia Mikhailovna Brykina. On 22 January 1995 they were married in gymnasium church of St John the Theologian, Apostle and Evangelist by priest Dionisius Pozdnyaev. Daniel Sysoev, then a Seminary student, and his wife rented a flat in Sergiev Posad. Upon graduation they moved to Moscow. Their daughter Yustina was born soon after. |
| Moscow bid farewell to the recently deceased father Daniel that Monday. The burial service was performed in the Peter-and-Paul Church in Yasenevo where the dead man’s father had officiated. The service was led by Archbishop Arseny (Epifanov). Hundreds Orthodox Christians came to memorize the priest. Almost a hundred members of Moscow clergy gathered in the church, all in white and with lights. Only the mourning family stood out against the white robes. After the funeral service Patriarch Cyril read the lity for the dead at the coffin and recited the pontifical Word. After three-hour prayers the cortege advanced to Kuntsevo Cemetery. Father Daniel was buried in the grounds of the Church of the Icon of Our Lord Jesus Christ of Setun in Kuntsevo Cemetery in Moscow. The fortieth day obit for the deceased priest Daniil Sysoev fell on his name day, the Memorial Day of Prophet Daniel on the 30 th (17 th old style) of December. The pastoral deeds of devotion Daniil Sysoev helped people to discover and understand the Truth. He envisaged preaching Christ among the world nations. Father Daniel appeared as a missioner and preacher among adherents of different creed. In one of his interviews he said: “We have baptized more than 80 Moslems in our church. Among them are Tatars, Uzbeks, Chechens and Daghestani.” He opened a way for spiritual and moral development in present-day environment and encouraged people to follow the Apostles’ principle: “If possible, so far as it depends on you, live peaceably with all.” ( Rom. 12, 18 ). Father Daniel knew and loved God with all his heart and all his soul, and his love was true and sacrificial. He was a partisan of uranopolitism (having derived the term from Greek Uranos – sky and polis – city) – a doctrine of Divine laws preceding the earthly. The followers of uranopolitism maintain that communion in Christ prevails over kinship or ethnic relations, and Christians on Earth are only pilgrims and strangers from heaven. Father Daniel suffered martyrdom in Christ. Life in Christ is an integral part of spiritual life for every Christian. This good cause has an assistant and man of prayer in father Daniel. For all Orthodox Christians believe that he lives and prays for all lost sheep. Pontifical word of Cyril Patriarch of Moscow and all Russia |
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